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The Claims of Truth: John Owen s Trinitarian Theology
The Claims of Truth presents an exposition and analysis of the theology of the great Puritan theologian, John Owen, which pays particular attention to his vigorous trinitarianism.
The author argues that the only way to understand Owen is to see him as a seventeenth-century representative of the ongoing Western trinitarian and anti-Pelagian tradition.
In chapters which deal with Owen's historical context, his understanding of the principles of theology, his understanding of God, his Christology, and his understanding of atonement, Dr. Trueman demonstrates how Owen used the theological insights of patristic, medieval, and Reformation theologians in order to meet the challenges posed to Reformed Orthodoxy by his contemporaries.
The picture that emerges is one of a theologian whose thought, in its context, represented a critical reappropriation of aspects of the Western tradition for the purpose of developing a systematic restatement of Reformed theology which was capable of withstanding the assaults of both the subtly heterodox and the openly heretical.
The author argues that the only way to understand Owen is to see him as a seventeenth-century representative of the ongoing Western trinitarian and anti-Pelagian tradition.
In chapters which deal with Owen's historical context, his understanding of the principles of theology, his understanding of God, his Christology, and his understanding of atonement, Dr. Trueman demonstrates how Owen used the theological insights of patristic, medieval, and Reformation theologians in order to meet the challenges posed to Reformed Orthodoxy by his contemporaries.
The picture that emerges is one of a theologian whose thought, in its context, represented a critical reappropriation of aspects of the Western tradition for the purpose of developing a systematic restatement of Reformed theology which was capable of withstanding the assaults of both the subtly heterodox and the openly heretical.
- GenresTheology
281 pages, Paperback
First published March 1, 1998
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About the author
Carl R. Trueman
95 books533 followersCarl R. Trueman (PhD, University of Aberdeen) is the Paul Woolley Professor of Church History at Westminster Theological Seminary and pastor of Cornerstone Presbyterian Church (OPC) in Ambler, Pennsylvania. He was editor of Themelios for nine years, has authored or edited more than a dozen books, and has contributed to multiple publications including the Dictionary of Historical Theology and The Cambridge Companion to Reformation Theology.
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Displaying 1 - 6 of 6 reviews
July 25, 2022
This re-printed volume is timely, as it coincides with the burgeoning interest in the reception of Aquinas (and, then, Aristotle) by the Reformers and their inheritors in the post-Reformation era. Trueman does a fine job in demonstrating how Owen really was a man of his time, a time marked by the critical appropriation of one of Christianity's most impressive thinkers. The Reformed Orthodox (of which Owen would be a part) were deeply invested in the totality of the Christian tradition. Patristic and medieval theologians, alike. Owen was no different: "the catholicity of his library catalog is reflected in the catholicity of his thought" (223). Trueman reminds us that Owen was a thinker deeply enriched by the catholic Christian tradition.
More to the point of the book, though: Trueman very capably shows how all of Owen's theology is downstream from his very robust trinitarianism. Indeed, everything about his theology from salvation, to the person of Christ, and atonement are all determined by an understanding of the nature and existence of the triune God of the Scriptures.
Though Trueman refrains from offering any positive assessments of Owen's theology (his work is, after all, aimed at an honest historical accounting), I'll conclude with a positive assessment of my own: Owen's God, the God of the Scriptures, is One worth loving with all of our heart, mind, and strength.
More to the point of the book, though: Trueman very capably shows how all of Owen's theology is downstream from his very robust trinitarianism. Indeed, everything about his theology from salvation, to the person of Christ, and atonement are all determined by an understanding of the nature and existence of the triune God of the Scriptures.
Though Trueman refrains from offering any positive assessments of Owen's theology (his work is, after all, aimed at an honest historical accounting), I'll conclude with a positive assessment of my own: Owen's God, the God of the Scriptures, is One worth loving with all of our heart, mind, and strength.
December 20, 2025
Excellent. I read the reissued RHB version from the Reformed Historical-Theological Studies series. I’ll never tire of watching scholars beat up the old consensus that was blown up by Heiko Oberman, David Steinmetz, Richard Muller, and many others.
This book fits in nicely to argue against a “rationalist” Owen (ie uses Aristotle) and instead shows Owen’s catholicity that is fundamentally rooted in Scripture and the best of the Latin theological tradition. For Owen, doctrines like particular redemption are fundamentally connected to his orthodox trinitarianism and christology—all of which are themselves drawn from the testimony of Scripture.
I had heard of this book many years ago and was happy to work through it, even though some of what Trueman argues feels non-controversial at this point. That itself—the non-controversial nature of the argument—is something worth rejoicing in.
This book fits in nicely to argue against a “rationalist” Owen (ie uses Aristotle) and instead shows Owen’s catholicity that is fundamentally rooted in Scripture and the best of the Latin theological tradition. For Owen, doctrines like particular redemption are fundamentally connected to his orthodox trinitarianism and christology—all of which are themselves drawn from the testimony of Scripture.
I had heard of this book many years ago and was happy to work through it, even though some of what Trueman argues feels non-controversial at this point. That itself—the non-controversial nature of the argument—is something worth rejoicing in.
August 12, 2022
Increasingly, I am discovering 17th century English Reformed theologian John Owen. Carl Trueman’s book “The Claims of Truth” is an excellent intermediate resource exploring Owen’s intensely trinitarian theology. Trueman takes to task critics of Owen along the way, especially Alan Clifford. He also situates Owen in his historical context which is essential since historical figures “cannot be treated as existing in some kind of time vacuum” (44n107).
Once Trueman couches Owen in his historical context he presses forward reconstructing Owen’s trinitarian theology. Owen was careful in identifying “the possibility of human theology depends on God’s accommodation of Himself to a form that finite beings are capable of grasping” (55). Natural theology (rooted in general revelation, i.e., the created order) is possible but insufficient due to humanity’s fallen nature - the mind corrupted “so that it is incapable either of recognizing the true or, as a consequence, of moving the will toward good” (78). “There can, therefore, be no true or saving theology within the unregenerate” (79). This is why the Spirit must work His two-fold work: restoring the intellect (in the regenerate) and purging corrupt affections (81). The finitude and sinfulness of humanity limits our ability to do true theology which is why sin must be dealt through the incarnation and the sanctifying influence of the Holy Spirit.
Eternity and history meet in the Incaration (see 98 and 122). Eternity has priority within Owen’s thought in order to affirm God’s reliability and the surety of His purpose in time. At the same time, “Owen sees salvation as rooted in the inner life of the Trinity where the economy of salvation is based on specific, individual roles for the Father, Son, and Holy Spirit” (130). In addition, Owen differentiates between the covenant of redemption (Father-Son) and the covenant of grace (God-humanity) in order to maintain unity within the economy of salvation (139). Then, the Spirit is sent by the Father and the Son to effect in time the eternal will and decree of the triune God, especially the covenant of redemption between the Father and the Son. “It is because the Spirit proceeds from the Father and the Son that there is a basic unity between the decree of election in eternity and the execution of of election in time” (143).
Owen’s Christology was staunchly anti-Racovian. The Racovian Catechism rejected the orthodox view of Christ as equal with the Father. In addition, Owen polemically dealt with Socinian distortions of Christ. He staunchly advocated that the assumption of the human nature by the Son was part of the eternal decree, will, and purpose of God. There is no innovation in Owen; he leans into the three-fold distinction of the offices of Christ (prophet, priest, king) while also affirming the two-fold nature of Christ (human & divine). Of course, it is Owen’s emphasis on the priestly office of Christ which begets his most controversial tenant relative to the atonement: particular redemption. First, Owen situates Christ’s atonement within a trinitarian framework, something which in a 17th century context would have been normative, rather than modern inquiries which do not take into account trinitarian considerations resulting in schemes that Owen and his contemporaries would have been “highly speculative” (189n136). Second, Owen highlights the typological aspects of the atonement in the Levitical sacrificial system wherein the high priest offered the blood for the sins of the people. “[A]s the high priest herein bore the person of Christ, so did this people of all the elect of God, who were represented in them and by them. It was that people, and not the whole world, that the high priest offered for; and it is the elect people alone for whom our great high priest did offer and doth intercede” (189, quoting Owen).
These atonement considerations then lead to the nature of the satisfaction wrought by Christ’s work on the cross. Questions of sufficiency, for Owen, are hypothetical and therefore outside the bounds of divine revelation. He ready confesses that the sacrifice of Christ was sufficient to “save all sinners in the world,” indeed, for a thousand worlds “there being enough in Christ for the salvation of them all” (198n14). For Owen, though, the question is not about sufficiency but divine intention. From “The Death of Death in the Death of Christ,” “It is denied that the blood of Christ was a sufficient price and ransom for all and every one, not because it was not sufficient, but because it was not a ransom” (198-99). Once again this is deeply rooted in Christ as priest and His mediatorial work as great high priest on behalf of His people which is further rooted in the covenant of redemption in eternity. “Because the atonement is of infinite sufficiency, its particular efficiency…is still based on decrees of God: the covenants of redemption and grace” (216). “[T]he atonement is ‘limited’ by the covenant” (219).
As mentioned above, this is an intermediate level work. Latin terms abound in the main text and many footnotes are in other languages (e.g., Latin, German, etc.). As such, it may be beyond the grasp of some readers. However, it is an excellent volume aimed at digging into the heart of Owenian trinitarian theology.
Once Trueman couches Owen in his historical context he presses forward reconstructing Owen’s trinitarian theology. Owen was careful in identifying “the possibility of human theology depends on God’s accommodation of Himself to a form that finite beings are capable of grasping” (55). Natural theology (rooted in general revelation, i.e., the created order) is possible but insufficient due to humanity’s fallen nature - the mind corrupted “so that it is incapable either of recognizing the true or, as a consequence, of moving the will toward good” (78). “There can, therefore, be no true or saving theology within the unregenerate” (79). This is why the Spirit must work His two-fold work: restoring the intellect (in the regenerate) and purging corrupt affections (81). The finitude and sinfulness of humanity limits our ability to do true theology which is why sin must be dealt through the incarnation and the sanctifying influence of the Holy Spirit.
Eternity and history meet in the Incaration (see 98 and 122). Eternity has priority within Owen’s thought in order to affirm God’s reliability and the surety of His purpose in time. At the same time, “Owen sees salvation as rooted in the inner life of the Trinity where the economy of salvation is based on specific, individual roles for the Father, Son, and Holy Spirit” (130). In addition, Owen differentiates between the covenant of redemption (Father-Son) and the covenant of grace (God-humanity) in order to maintain unity within the economy of salvation (139). Then, the Spirit is sent by the Father and the Son to effect in time the eternal will and decree of the triune God, especially the covenant of redemption between the Father and the Son. “It is because the Spirit proceeds from the Father and the Son that there is a basic unity between the decree of election in eternity and the execution of of election in time” (143).
Owen’s Christology was staunchly anti-Racovian. The Racovian Catechism rejected the orthodox view of Christ as equal with the Father. In addition, Owen polemically dealt with Socinian distortions of Christ. He staunchly advocated that the assumption of the human nature by the Son was part of the eternal decree, will, and purpose of God. There is no innovation in Owen; he leans into the three-fold distinction of the offices of Christ (prophet, priest, king) while also affirming the two-fold nature of Christ (human & divine). Of course, it is Owen’s emphasis on the priestly office of Christ which begets his most controversial tenant relative to the atonement: particular redemption. First, Owen situates Christ’s atonement within a trinitarian framework, something which in a 17th century context would have been normative, rather than modern inquiries which do not take into account trinitarian considerations resulting in schemes that Owen and his contemporaries would have been “highly speculative” (189n136). Second, Owen highlights the typological aspects of the atonement in the Levitical sacrificial system wherein the high priest offered the blood for the sins of the people. “[A]s the high priest herein bore the person of Christ, so did this people of all the elect of God, who were represented in them and by them. It was that people, and not the whole world, that the high priest offered for; and it is the elect people alone for whom our great high priest did offer and doth intercede” (189, quoting Owen).
These atonement considerations then lead to the nature of the satisfaction wrought by Christ’s work on the cross. Questions of sufficiency, for Owen, are hypothetical and therefore outside the bounds of divine revelation. He ready confesses that the sacrifice of Christ was sufficient to “save all sinners in the world,” indeed, for a thousand worlds “there being enough in Christ for the salvation of them all” (198n14). For Owen, though, the question is not about sufficiency but divine intention. From “The Death of Death in the Death of Christ,” “It is denied that the blood of Christ was a sufficient price and ransom for all and every one, not because it was not sufficient, but because it was not a ransom” (198-99). Once again this is deeply rooted in Christ as priest and His mediatorial work as great high priest on behalf of His people which is further rooted in the covenant of redemption in eternity. “Because the atonement is of infinite sufficiency, its particular efficiency…is still based on decrees of God: the covenants of redemption and grace” (216). “[T]he atonement is ‘limited’ by the covenant” (219).
As mentioned above, this is an intermediate level work. Latin terms abound in the main text and many footnotes are in other languages (e.g., Latin, German, etc.). As such, it may be beyond the grasp of some readers. However, it is an excellent volume aimed at digging into the heart of Owenian trinitarian theology.
January 31, 2024
Excellent! One of the best, imho, or can possibly be the best secondary source on Owen.
February 24, 2023
A good study of the thought of John Owen and his Trinitarian theology. This book is also a great primer on the Trinitarian & Christology debates in the 17th century and for understand Owen as well as 17th century Historical theology. It is well written, extensively researched, and wide reaching in its subject matter.
4/5 stars. An excellent book
4/5 stars. An excellent book
January 21, 2023
Very difficult jargon for one not trained in theology - but very interesting and will read it again.
Displaying 1 - 6 of 6 reviews